Portion for the Mocks:
2.1 – 2.6 Pillars of Faith.
3.1- 3.5 Pillars of Islam.
3.8- Marriage and Family.
Translation Surah Al Ahzab ayaat 21-27
Ayaat and hadith translations for Qand A
Q1 Recall the condition of Marriage?
Conditions of Marriage
Thoughtful consideration of the Quranic instructions and the traditions of the Prophet (SAW) clearly
show that marriage is compulsory for a man who has the means to easily pay the Mahr (dowry) and
to support a wife and children. Both sides must be free of obstacles to marry and have legal
capacity. Their guardians (woman’s father, grandfather, son, brother, uncle, etc. respectively.) must
be present at the same time during the proposal and acceptance. The prohibitions of
marriage include the prohibitions about blood and milk kinship must be observed. There must
be no other conditions demanded by any of the sides which may prevent the Nikah. The bride and
the groom must have reached the age of maturity both the bride and the groom must be chaste
Q2 How a person can use their freewill?
when the light of man's conscious and creative will, inspired by the power of discernment and
reason, lights his path and determines his actions, his power of insight and thought enable him to
discover new truths and realities.
Furthermore, man's state of bewilderment and hesitation between two opposing poles inclines
him to reflect and assess, so that through rational exertion he can distinguish the right path from
the wrong. This will activate his mental faculties, strengthen his reflective capacities, and endow
him with a greater degree of motion and vitality.
Ownership, the desire for liberty, science and civilization- all these are the direct result of man's
exercise of his free will. Once man attains freedom and continues his necessary and positive
efforts, eh can advance swiftly in the process of growth and the unfolding of all aspects of his
innate, essential nature. As his talents and capacities mature, he will be transformed into a source
of benefit and virtue in society.
Our ability to choose freely whether to perform good or evil deeds arises from our freely
exercised capacity of discernment. We must use our gift of free choice consciously; first, we
must reflect maturely and carefully, weigh things with precision, and then make a calculated
choice. It is God's will that we should use our freedom in this way in the world that He has
created, with consciousness and alertness.
Q3 What is the Role OF Angel Jibreel (R.A) ?
Jibreel is described as the ‘Holy Spirit’. Jibreel’s role was to deliver the scripture from Allah in
its entirety, without modification, error, alteration, translation, commentary or otherwise. Jibreel
was not to share the information in the scripture with other angels or others, reveal its contents,
verses, portents and prophecies nor allow it to be tampered with.
His position was that of a Divine Messenger to impart and where necessary to teach and interpret
to the Prophet Muhammad Ibn Abdullah and not as an editor, scribe or scholar in the book he
was assigned to deliver. He was successful, truthful and fully trustworthy in the allocated
responsibility he was entrusted with.
Ït is only a revelation [The Qurán] revealed. He has been taught [the Qurán] by one mighty in
power [Jibreel].
One free from any defect in body and mind then he [Jibreel in his real shape as created by Allah]
rose and became stable.
While he was in the highest part of the horizon, then he [Jibreel] approached and came closer,
and was at a distance of two bows’ length or (even) nearer. So (Allah) revealed to His slave
[Muhammad Ibn Abdullah through Jibreel] whatever He revealed.
The (Prophet Muhammad Ibn Abdullah’s) heart lied not in what he saw. Will you then dispute
with him [Muhammad Ibn Abdullah] about what he saw.
And indeed he [Muhammad Ibn Abdullah] saw him [Jibreel] at a second descent (i.e. another
time). Near Sidrat-ul-Muntaha (the lote-tree of the utmost boundary over the seventh heaven
beyond which none can pass). Near it is the Paradise of Abode.”
(Surah 53: 4-15)
Jibreel in his true appearance is an archangel of magnificent splendour and richness. In addition
to possessing six hundred wings, his height spans from the earth to the skies.
Jibreel was seen by the Prophet in various forms, sometimes in the image of a human being who
could be seen by others and on other occasions as a man who only appeared to the Prophet.
On a few rare circumstances, Jibreel came to the Prophet in his real angelic form. The first was
when the Prophet was originally commissioned as an apostle at the age of forty near the Cave of
Hira in Makkah.
The most famous or paramount occasion however, was the ascent to the Kingdom of the
Heavens above the skies in an event known as the Me’raj. An unprecedented tour of the heavens
by a human being who was still alive and yet to complete his full term of office as Prophet.
Jibreel was delegated to escort the Prophet and act as his official tour guide, chaperone and
fellow traveller during the extraordinary trip, still unique in human history and unparalleled to
this day.
It was this occasion that Allah speaks of in the above verses where Jibreel was visibly and
actually apparent in his original and real image and regal appearance. The Prophet was used to
seeing him dressed and enrobed in human flesh and costumes on earth. Now it was to be
different.
Q4 How important are the Holy books in Islam?
Quran – an intricate and beautiful book that is a light, a warning, a promise for
Muslims. It was divinely revealed over fourteen hundred years ago. Ever since,
the Quran remains a Muslim’s solace, hope, and guide.
Quran, the holy book of Islam
The Quran, the holy book of Islam, was given to Muhammad, the final prophet of
Islam. The Quran contains many references to other books that God sent to
prophets at different times in history – namely, the Book of Abraham, the Torah
(Taurat) to Moses, the Psalms (Zabur) to David and the Gospel (Injeel) to Jesus.
Believing in all four books is an essential part of the Islamic creed.
Each book was revealed by God to these messengers who then passed His
words onto their people. While the Book of Abraham has been entirely lost, the
Psalms, the Torah, and the Gospel, according to Islam, are no longer in their
original state. They have been added to, cannot be traced directly to their
prophets, or were simply altered. Only the Quran has been preserved in its
original state, exactly as it was revealed to Prophet Muhammad.
Quran affirms the messages that preceded it
The Quran affirms the core message present in the former books. It verifies that
each contained divine guidance and elaborates upon their beliefs. At the same
time, it points out the modifications and reinforces the correct message. Hence,
the Quran, the final revelation for all of humankind until Judgment Day, was sent
to confirm, explain, and to an extent, correct the books that already existed.
“We sent Jesus, son of Mary, in their footsteps, to confirm the Torah that had
been sent before him: We gave him the Gospel with guidance, light, and
confirmation of the Torah already revealed– a guide and lesson for those who
take heed of God. … We sent to you [Muhammad] the Scripture with the truth,
confirming the Scriptures that came before it, and with final authority over them.”
(Quran, 5:46, 48)
Despite their differences, the central beliefs in all four books are the same. Each
text preaches that there is one God. They share the concept that God sends
prophets to teach the common people how to live their lives according to God’s
instructions. The four books also say that we will all be held accountable on the
Day of Judgment, and that, eventually, everyone will end up in either hell or
paradise. (Find out about the miracles of the Quran.)
Each holy book is greatly significant to its people, and every Muslim must believe
in them. After all, they were sent down by the One God, with one purpose: to
guide people to His worship which enables them to lead righteous lives. And,
although all four books are, by now, very different, they are still bound, as one, by
the same message: that God is eternally, infinitely one.
-Islam presents “Belief in Books” which is the 3rd article of faith in Islam. Muslims
believe that holy books are revealed by God to various Prophets through out the
humanity’s history. All these books taught the code and laws that God ordained
for those people. Muslims believe the Quran to be the final revelation of God’s
Word to Humankind, and a completion and confirmation of previous books.
Despite the supremacy that the Qur’an has as God’s final word, Islam speaks of
respecting all the previous books, and belief in all the revealed books is an article
of faith in Islam.
The four revealed books mentioned by name in the Qur’an are the Torah
(revealed to Moses), the Psalms (revealed to David), the Gospel (revealed to
Jesus), and the Qur’an itself.
Q5 Qur’an 30:21 (Surah Ar Rum)
And of His signs is that He created for you from yourselves mates that you may find tranquillity
in them; and He placed between you affection and mercy. Indeed in that are signs for a people
who give thought.
Explain the significance of this passage from the Quran provided, using your own or others’
views to support your answer. ( I have provided the material that will help you built your views)
A Divine Sign
Imam al-Baghawi says that one of God’s signs is that He has placed love and mercy between the spouses; they
love and show each other mercy, and nothing is more beloved to each than the other. This is the case despite
there having been no relation between them previously, and no reason for them to be together. This is a sign of
the power of God.
‘From Among Yourselves’
The exegesis of ‘from among yourselves’ that appears to be most current in Tafsir literature is that it means
‘like you’, i.e. in type, form and species. This is similar to other Qur’anic usage of ‘from yourselves’ to mean
‘like you’; for example, “a prophet from among yourselves” (3:164) means ‘like you’.
How is this a Blessing?
This similarity in kind is a blessing because if this weren’t the case, people would need to seek out friendship
and comfort with other species. They would then be unable to live in tranquility, because they would not enjoy
the same degree of familiarity, safety, happiness, love and mercy that spouses show each other, and their hearts
would not incline to each other.
Is this Unique to Humans?
Ibn ‘Ashur points out that the foregoing might not appear to be too special, because it also holds true for
numerous other species. However, he argues that what is distinct about humans in this regard is their ability to
recognize and consider this blessing, and how it affects and could have affected their lives.
Choosing a Spouse who is Similar to You
Finally, while the literature largely considers the general meaning of the verse, it remains important for people
to reflect on the general meaning and how it can be applied personally to their lives. On that note, one of the
ways to ensure one lives in tranquility, as you’ve mentioned, is to choose a spouse who holds shared values,
and is, generally speaking, similar in personality, intellect and religion.
Sources: Ma’alim al-Tanzil; al-Tahrir wa al-Tanwir; Adwa’ al-Bayan
Importance and Benefits of Marriage according to Islam
Allah Almighty created men and women as company for one another, and so that they can become
parents and live in peace and calmness according to the commandments of Allah Almighty. Allah
says in Holy Quran: “And among His signs is this that He created for you mates from among
yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your
hearts. Undoubtedly in these are signs for those who reflect.”(Quran, 30:21). Islam emphasizes on
marriage as it has great importance in Islam with many benefits that one could get from it.
Importance of Marriage in Islam
In Islam marriage being an obligatory act is so important that it is declared to be one half of single
Muslim’s faith. We can also say that Marriage Half Deen of Muslims. It is narrated by Anas that the
Messenger of Allah (PBUH) said, “When a man marries, he has fulfilled half of his religion, so let him
fear Allah regarding the remaining half.” Our Holy Prophet Hazrat Muhammad (PBUH) also married
and encouraged others to get married by saying: “A person who he is able to support a wife and
children and does not marry then he is not from us.” Marriage has great importance in Islam, it
emphasizes on not to delay in marriage as there is another Hadith of Prophet (SAW) related to
marriage is: “Do not delay in three things; i) The offering of the compulsory prayer. ii) The offering of
the funeral prayer when the dead body is present. iii) The marriage of a woman when her match is
found”
There are some reasons due to which Islam so much emphasized on Marriage which we have listed
below:
o
Marriage makes an incomplete human being a complete one, our Prophet Muhammad
(SAW)says, “No house has been built in Islam more beloved in the sight of Allah than through
marriage”
o It is necessary for making family (for children)
o Marriage is one of the most liked Sunnah in Islam as our beloved Prophet (SAW) married and
also encouraged others
o It provides tranquility, peace, and security
o It is a bond of love not just only between two persons but between two families
o It is a source to experience love and happiness
Besides this, we have so many verses in Quran related to the importance of Marriage in Islam and in
the sight of Almighty Allah. In one place Allah says in Quran: “O Humans revere your Guardian-Lord,
Who created you from a single person created of like nature its mate, and from this scattered (like
seeds) countless men and women. Reverence Allah through Whom you claim your mutual
rights” (Quran 4:1). In this verse by stressing on the equality of all humans men or women and
making it the basis of marriage, Allah in His infinite wisdom has laid the ground rules for establishing
peace, as well as the assigning of different roles to husband and wife as the functional strategy
rather than a question of competence as humans. Allah has made partners of all human beings on
this earth for making a family. We should trust on Almighty Allah and have to act according to His
teachings and Sunnah of Prophet (SAW).
Prophet Mohammad (SAW) stated that: “Men and women are twin halves of each other” (Bukhari).
This Hadith also emphasize the fact that men and women are created from single source.
Furthermore, by using the analogy of twin half the Prophet has underlined the reciprocal nature and
the interdependent nature of men and women’s relationship. Since the family is the foundation of
Islamic society, and marriage is the only way to bring families into existence in Islam.
Marriage is an act pleasing Allah Almighty because it is in accordance with his commandments that
husband and wife love each other and help each other to make efforts to continue the human race
and raise their children to become true servants of Allah.
Conditions of Marriage
Thoughtful consideration of the Quranic instructions and the traditions of the Prophet (SAW) clearly
show that marriage is compulsory for a man who has the means to easily pay the Mahr (dowry) and
to support a wife and children. Both sides must be free of obstacles to marry and have legal
capacity. Their guardians (woman’s father, grandfather, son, brother, uncle, etc. respectively.) must
be present at the same time during the proposal and acceptance. The prohibitions of
marriage include the prohibitions about blood and milk kinship must be observed. There must
be no other conditions demanded by any of the sides which may prevent the Nikah. The bride and
the groom must have reached the age of maturity both the bride and the groom must be chaste.
Benefits of Marriage
Islam defined matters that contain good benefits both in this world and in the Hereafter and among
the greatest benefits of marriage are listed below:
o
By getting married you are obeying the Prophet (SAW) and his Sunnah because our beloved
Prophet (PBUH) said: “O young people! Whoever among you is able to marry, should marry.” (Al
Bukhari)
o Marriage guarantees physical and spiritual chastity and peace of a person and keeps the
couple away from the downfall and trap of the Satan. Allah SWT mentioned in verse about
chastity: “And those who guard their chastity (i.e. private parts, from illegal sexual acts)” (Quran,
23:5).
o Through marriage, the couples achieve mutual affection, mercy, and love. Allah (SWT)
says: “And He has put between you affection and mercy” (Quran, 30:21)
o With marriage, the couple will have righteous offspring. It is the survival of generation and it
results in obtaining great and good rewards by having righteous children
o The couples will also gain good rewards while having children, upbringing them in accordance
with the Islamic teachings
o By marrying and fulfilling the rights of the husband, the believing woman will enter into Paradise
o A righteous wife is the better provision of this world. The Prophet (PBUH) said: “This world is
but provision, and there is no provision in this world better than a righteous wife.”(Muslim)
o Marriage increases sustenance, love, respect, caring, selflessness and forgiving factors
between husband and wife
These were some of the benefits of Marriage that we discussed. Islam promotes love, care, and
respect in the Muslim society where wife and husband live happily with their children and
families. Marriage in Islam teaches both men and women to stay ready to sacrifice and endure for
his/her life partner. The main purpose of marriage is protection against a sinful life and living a life
according to the teachings of Islam.
Q6 Learn the translation.
Q7 Interpretation and real life link (how to implement the lesson in daily life)
ُ‫ّٰللا‬
‫عدَنَا ه‬
َ ‫اب ۙ قَالُ ۡوا ٰهذَا َما َو‬
َ َ‫َولَ َّما َرا َ ۡال ُم ۡؤ ِمنُ ۡونَ ۡاۡلَ ۡحز‬
‫س ۡولُ ٗه َو َما زَ ادَ ُه ۡم اِ َّ ۤۡل اِ ۡي َمانًـا‬
ُ ‫ّٰللاُ َو َر‬
ُ ‫َو َر‬
‫صدَقَ ه‬
َ ‫س ۡولُ ٗه َو‬
﴾33:22﴿ ‫سل ۡيما‬
ً ِ ۡ َ ‫َّوت‬
(33:22) As for the true believers, when they saw the invading
confederates, they cried out: “This is what Allah and His Messenger had
promised us, and what Allah and His Messenger said was absolutely
true.” This only increased their faith and submission.
36
37
38
36. After drawing attention to the model of the Prophet (peace be upon him),
Allah now presents the model of his companions so that the character of the
false claimants to faith and of the sincere followers of the Messenger (peace be
upon him) is clearly contrasted.
Although both were alike apparently in the affirmation of the faith, both were
counted as Muslims, and both attended at the Prayers, they were separated
from each other as soon as the time of the trial approached, and it became clear
who were loyal to Allah and His Messenger (peace be upon him) and who were
Muslims only in name.
37. Here, one should keep( verse 12) in view. There it was said that when the
hypocrites and the people with diseased hearts found themselves surrounded
by a huge force of ten to twelve thousand men from the front and by the Bani
Quraizah from behind, they openly started saying: “The promises that Allah
and His Messenger had made with us were nothing but a delusion. We were
promised that if we believed in Allah’s religion, His succor would be at our
back and we would rule Arabia and the world outside and all the wealth of
Caesar and Chosroes will be ours, but here we are that the whole of Arabia is
bent upon exterminating us, and there is no sign yet of the armies of the angels
in sight, who would save us and protect us against this grave calamity.” Now
they are being told: “One meaning of the promise of Allah and His Messenger
(peace be upon him) was that which was understood by these false claimants
to faith. The other meaning is that which is understood by the sincere and true
Muslims. When they saw the storms of danger gathering, they too remembered
the promises of Allah, but these promises did not mean that as soon as they
affirmed the faith they would overwhelm and subdue the whole world without
the slightest effort, and the angels would come to perform their coronation, but
the promises actually meant that they would have to pass through severe trials,
endure extreme hardships and afflictions, offer supreme sacrifices; then only
will Allah bless them with His grace and they will be granted successes of the
world and the Hereafter, which Allah has promised to His believing servants.
“Do you think that you will enter Paradise without undergoing such trials as
were experienced by the believers before you? They met with adversity and
afflictions and were so shaken by trials that the Prophet of the time and his
followers cried out: When will Allah’s help come?” “Yes, Allah’s help is near.”
(Surah Al-Baqarah: Ayat 214).
“Do the people think that they will be left alone after they have once said, We
have believed, and they will not be tested? The fact is that We have put to the
test all those who have gone before them. Surely, Allah has to see who are the
truthful and who the liars.” (Surah Al-Ankabut: Ayats 2-3).
38. That is, “On seeing the hard times of affliction approaching, they did not
waver in their faith but were strengthened in it all the more, and instead of
giving up Allah’s obedience, they became ready to resign and surrender to Him
whatever they had with complete conviction and satisfaction of the heart.”
Here, one should fully understand that faith and resignation is indeed a quality
of the self which is put to trial and test at every command and demand of the
faith. At every step in life man comes across situations where the faith either
enjoins something or forbids something, or requires one to make sacrifices of
life and wealth and time and desires of the self. At every such occasion the faith
and conviction of the person who deviates from obedience will suffer decline
and the faith and conviction of him who submits to the command and demand
will be strengthened and enhanced. Although in the beginning a man becomes
a believer and Muslim only by embracing the fundamental creed (Kalimah) of
Islam, yet his state of faith does not remain static but is open to both
deterioration and development. Decline in sincerity and the spirit of obedience
causes it to deteriorate; so much so that constant retrogression may cause the
person to reach the last limits of the faith where the slightest move backward
may turn him from a believer to a hypocrite. Contrary to this, the more sincere
a person is, the more perfect his obedience and the greater his devotion and
dedication to the cause of the true faith, the stronger and more sound will he
grow in faith and may even attain the supreme rank of the truthful. But this
increase and decrease in the faith has only the moral significance which can be
judged and reckoned by none but Allah. As for the man, faith is simply the act
of affirmation by which a Muslim enters Islam and is regarded as a Muslim as
long as he remains steadfast to it. In this regard, we cannot say that so and so
is half a Muslim, or one third a Muslim, and another one a double Muslim or a
triple Muslim. Likewise, in legal rights the Muslims are equal and alike. It
cannot be that one is regarded a greater believer and given more rights and
another one a lesser believer and given less rights. In these aspects there can be
no question of the increase and decrease in the faith, and in fact, in this very
sense has Imam Abu Hanifah said: “faith in Islam neither increases nor
decreases.”
Q8Complete and organise concept chart.
The ideals that people follow in their practical lives.
Speech, Doings, Behaviors
Victory of the Muslims without a little fight.
The defeat of the parties and their response in their anger.
God humiliated the Jews of Bani Qureizah to annul the covenant.
Faith and devotion to worship and obedience to God.
Take care of what works good, and distance from evil.
In dealing with which is governed by ethics (honesty and loyalty and ..)
Q9 Read the following and explain the reasons and consequences.
View
Reason
Result
Not agree
Hide the true
Misleading people
Q10 Students this is just to remind you to prepare this topic from Farkhanda Noor’s text
book The
Six Pillars of Iman (Faith).
What are The Six Pillars of Iman(Faith)
The pillars of Iman are those things that are believed in, in Islam. Iman
means faith. There are six (6) pillars of faith. These pillars consist of:
Belief in Allah
Of course the first pillar is the belief in the All-Powerful, Most
Beneficent. Believing in Allah above all else is the first and most important. Its not only belief in Allah
alone but in the way He is described through the Qu’ran and the Ahadith (Sayings) of Prophet
Mohammed (Peace be Upon Him). This also includes all 99 names of Allah the AlMighty
Belief in His Angels
The second pillar of iman is the belief in Allah’s angels. The angels are
messengers of Allah. They are not his children as some may think. They were
created from light and were created, before human, for the purpose of
worshipping Allah. They can also appear in the shape of a man if so ordered to
do so. Some of the angels’ names, that we know of, are Jibra’il, Mika’il,
Israfil, and Malik. They have many jobs such as guardians, gatekeepers, and
Trumpeters.
Belief in His Messengers
The third pillar is the belief in Allah’s Messengers. I know of twenty-five
(25) Prophets mentioned in the Qur’an. These Prophets are: Elishia, Job, David,
Dhul-Kifl, Aron, Hud, Abraham, Enoch, Elias, Jesus, Isac, Ishmael, Lot, Moses,
Noah, Salih, Shuaib, Solomon, Ezra, Jacob,
John, Jonah, Joseph, Zachariya, Muhammad. It is said that there are numerous
others leading up to 313. Muhammad is the last and final Prophet and there will
be none after he. It is our duty as Muslims to send salaams(the Peace and
Blessings of Allah) when mentioning the names of any of the Prophets.
Belief in His Books
The fourth pillar of iman is the belief in the books of Allah. Here it is the
belief that at the time when these books were sent down they truly were a
message from Allah. The only book left is the Qur’an in its entirety, because it
is the last revelation Allah will send to us. There are four books known to man:
The Torah (Torah)sent with the Prophet Musa (Moses), the
Psalms (Zaboor) sent with the Prophet Dawud (David), the
Gospel (Injeel)sent with Prophet Isa (Jesus) and the Qur’an
sent with Prophet Muhammad. We as Muslims are to believe in all of
these books and not just the Qur’an.
Belief in the Last Day
The fifth pillar of faith in the belief in the Last Day. This is the Day of
accounting for all deeds; evil or good, big or small. In our lives we need to
believe that all we do will have bearing on the Last Day. No one but Allah knows
when this day will come, so it is up to us to live each day as if it was our
last.
Belief in Al-Qadar (Pre-Ordainment)
The last pillar of iman is the belief in pre-ordainment. What this means is
that everything in our lives is already written. It is our duty to know that
whatever Allah wills will occur. Also He is the creator of everything including
our deeds. Allah knows our past, present, and future. Our lives are set, but
that does not mean that we strive any less toward perfection.
These pillars are the groundfloor of our faith as Muslims, considering the
fact that the pillars of Islam are our foundation. Having the belief in all of
this means that you understand Islam and in that understanding your faith is
true.
Q11 I am uploading the Notes of Marriage, divorce and Procreation again along these notes.
Learn them.
Marriage and Family Life
God has created humanity as His vicegerent on Earth in order that human beings might populate and
rule it. Obviously, this purpose cannot be realized unless humanity perpetuates itself, living, thriving,
cultivating, manufacturing, building, and worshipping its Creator. Accordingly, the Creator has placed
certain appetites and impulses in humanity so that its members are impelled toward activities that
guarantee humanity’s survival. The Quran declares:
Men innately feel a passionate attraction toward women, children, treasures of gold and silver (money
hoarded), branded horses, cattle, and plantations. Such are the enjoyments of the life of this world; yet
with God is the best of the goals to pursue. (3:14)
God has inculcated such impulses in human nature so that humanity could survive on Earth and evolve
spiritually and mentally by disciplining them to transform each one into a virtue in order to develop into
being a true, perfect human from being only potentially human. Humanity is not like other species, for it
has been created with a different disposition, multiple potentialities, and various mental and spiritual
faculties. Therefore, there must be a significant purpose behind its creation. To realize this purpose and
being perfected require self-discipline. Islam is the name of the set of principles for that self-discipline.
According to Imam al-Ghazzali, Islam’s legal principles seek to protect and secure five basic values in
human life, namely, religion, life, intellect, personal property, and reproduction, and forbid acts that will
nullify them. When we consider the Divinely established prohibitions (e.g., unbelief, hypocrisy,
associating partners with God, apostasy, killing a person, taking intoxicants and drugs, usurpation, theft,
adultery, fornication, and homosexuality), we can deduce that they have been given to protect and
secure those values. In order to secure these values for a virtuous life based upon justice, the
observation of mutual rights, mutual helping, and righteousness, we also see that Islam has taken some
measures and precautions. As regards marriage and family life, we can point to the following:
Prohibition of approaching Adultery and Fornication. Islam prohibits illegal sexual relationships, for they
lead to a confusion of lineage, child abuse, family breakups, bitterness in relationships, the spread of
venereal diseases, and a general laxity in morals. Moreover, it opens the door to a flood of lust and selfgratification. Gods command: And do not approach adultery and fornication; indeed, it is an
abomination and an evil way (17:32) is absolutely just and true.
Prohibition of Privacy between a Man and a Woman Who Are not Married to Each Other. Islam prohibits
a man and woman who are not married to each other from being alone together in a private place
where there is no fear of being interrupted by someone else. This is done to prevent such illicit sexual
activities as touching, kissing, embracing, or having sexual intercourse.
Looking with desire at the opposite sex. Islam prohibits people from looking lustfully at people of the
opposite sex, for the eye is the key to the feelings, and the look is a messenger of desire. The Quran
declares:
Tell the believing men that they should lower their gazes and guard their chastity; that is purer for them.
God is well acquainted with what they do. And tell the believing women that they should lower their
gazes, guard their chastity, and not display their adornment, except that which is apparent of it, and that
they should draw their head-coverings over their bosoms. (24:30-31)
Muslim, Abu Dawud, and al-Tirmidhi report from Gods Messenger: A man should not look at the awra
(private parts) of another man, nor a woman of a woman, nor should a man go under one cloth with
another man, nor a woman with another woman.
Islam equipped and adorned Muslim men and women with chastity, dignity, self respect, and modesty,
while most of the men and women of the ages of ignorance were and have been vain, showy, and
anxious to display their attractions.
Sexual Perversion: A Major Sin. Islam, while regulating ones sexual drive, has prohibited illicit sexual
relations and all ways that lead to them, as well as homosexuality. Homosexuality is considered a
reversal of the natural order, a corruption of male sexuality, and a violation of the rights of women. The
spread of this unnatural practice disrupts a societies natural life. It also makes those who practice it
slaves to their lusts, thereby depriving them of decent taste, decent morals, and a decent manner of
living. The Quranic account of Prophet Luts (Lot) people should be sufficient for us.
No Monasticism. Although Islam is against sexual license, and thus prohibits fornication and adultery
and blocks all ways leading to them, it does not seek to suppress the sexual urge. Therefore, it
encourages people to get married and prohibits renunciation and castration.
Muhammad Abu Zahra, a modern scholar, defines marriage as follows: Marriage is a contract that
results in the man and woman living with each other and supporting each other within the limits of what
has been laid down for them in terms of rights and obligations. Ibn Uthaymin adds: It is a mutual
contract between a man and a woman, whose goal is for each to enjoy the other, become a pious family
and a sound society.
The Purpose and Goals of Marriage
Like anything a Muslim does, marriage should be undertaken only after gaining an understanding of
what God has prescribed in terms of rights and obligations, as well as gaining an understanding of the
wisdom behind this institution. Muslims should not engage in something as important as marriage
without understanding its purpose or having a comprehensive understanding of the ensuing rights and
obligations.
One of marriages most important purposes is to continue and increase the Muslim community’s
population. Clearly, this goal could be achieved without marriage, but when actions are undertaken in
disobedience to God, they do not receive His blessing and corrupt society. The goal is not just to
produce children for the next generation, but to produce righteous children who will obey God, serve
the people, and be a source of reward for their deceased parents.
Islam takes humanity’s natural instincts and needs into consideration. It is not like the human-made (or
modified) religions or systems that place unnatural constraints on people or set them free without any
restrictions. Men are inclined toward women, and women are inclined toward men. Marriage fulfills this
desire and channels it in ways pleasing to God and befitting humanity’s honor and mission in life.
The desire of men and women for each other needs to be fulfilled. If left unfulfilled, it will be a source of
discord and disruption in society. For this reason, Gods Messenger, upon him be peace and blessings,
ordered all men who can meet the responsibilities of marriage to get married: Whichever of you is
capable should marry, for it will aid him in lowering his gaze and guarding his body (from sin). As for one
who is not capable, fasting is his protection.
Men and Women To Be Preferred in Marriage:
Making sure that Muslims are well-matched to their spouses is a most important matter. Those who
want to get married must have their priorities straight and be clear on what characteristics are most
important in ensuring a marriages success. Many characteristics are important in a husband or a wife,
but some are far more important than others. You must prefer the one with an excellent religious belief
and life. This hadeeth was narrated by al-Bukhaari (4802) and Muslim (1466) from Abu
Hurayrah (may Allaah be pleased with him) from the Prophet (peace and blessings of
Allaah be upon him) who said: “A woman may be married for four things: her wealth,
her lineage, her beauty and her religious commitment. Thus, the first thing to be sought for in
a potential spouse is excellence of religious belief and life.
Character is of extreme importance, and goes hand in hand with belief and piety. The Messenger
described it as the purpose of his mission: I have only been sent to perfect good character or morality
(Tabarani, Mu'jam al-Awsat, 7:74) and That which will weigh the heaviest in the Balance in the Hereafter
is good character (Tirmidhi, 61, HN:2070). Believers with the most perfect belief are those with the best
character.
Recommended Steps. The following are important steps for those who want to get married and for
those seeking to facilitate a marriage.
* The entire process, in order to be successful with Gods blessing, should be proper and consistent with
the teachings of the Quran and the Sunna.
* Both spouses should seek to get married purely for Gods good pleasure, fulfill the purpose of
marriage, and put their full trust in God.
* If they do everything properly and in accordance with the rules of Islam, God will grant them a
successful marriage.
* Both the man and the woman are allowed to see their perspective spouse before taking further steps.
Prohibited Proposals and Idda for Women. A divorced or widowed woman cannot remarry during her
idda (the waiting period during which she is not allowed to remarry) and a man cannot propose
marriage to such a woman, for this waiting period is part of the previous marriage and must not be
violated.
The Girls Consent. A girl has the right to decide about her marriage, and her father or guardian cannot
override her objections or ignore her wishes.
* Married Women. A woman can only be married to one man at a time. She may marry another man
only if her husband has died or she has been divorced, or if she has completed her Idda (the period of
waiting before remarrying).
Female Idolaters. Muslim men cannot marry women who practice Shirk (associating partners with God
in His Divinity or Lordship).
* Marrying Women of the People of the Book. Islam allows Muslim men to marry Jewish or Christian
women, for they are considered People of the Book (Jews and Christians), or people whose tradition is
based upon a Divinely revealed Scripture.
* Prohibiting Muslim Women from Marrying Non-Muslim Men. Muslim women cannot marry nonMuslim man, regardless of whether they belong to the People of the Book or not.
Temporary Marriage (Muta)
Islam considers marriage a strong bond and a binding contract based upon both partners intention to
live together permanently in order to attain, as individuals, the benefit of the repose, affection, and
mercy mentioned in the Quran. In addition, its purpose is to attain the social goal of reproduction and
perpetuation of the human species:
God has made for you spouses of your own kind, and has made for you from your spouses children and
grandchildren, and has provided you with pure, wholesome things. Do they, then, believe in falsehood
and associate partners with God in denial of His blessings? (16:72)
Temporary marriage (muta), which is contracted by two people to marry for a specified period of time in
exchange for a specified sum of money, does not realize the above-mentioned purposes of marriage.
Thus, there is no room for it in Islam.
The Marriage Contract (Nikah):
Islam views marriage as a contract. Thus, as with any contract, several elements are considered essential
to its existence. Each of these should be understood properly to ensure that the marriage is performed
properly and that each spouse receives his or her full rights.
All the scholars agree that one essential act is the offer and acceptance, for no marriage contract is valid
without it. Either party can initiate this process. The presence of two witnesses and the dowry paid by
the husband are necessary elements as well.
Conditions for a Sound Marriage Contract. These conditions are as follows:
* The woman cannot be one of those forbidden to the man by relation, nursing, or any of the other
preventing factors mentioned above.
* The offer and acceptance is permanent and certain. If anything in the contract indicates something of
a temporary and uncertain nature, the marriage is invalid. This is why the words of acceptance must be
in the past tense, which expresses certainty.
* Two credible witnesses must be present, and the marriage should be announced and publicized.
* Both parties have willingly accepted the marriage.
* The bride and groom are identified and known.
* Neither of the contracting parties are in the state of ihram.
* The parties and witnesses are not bound to keep it quiet.
* The presence of the womans guardian or representative (waliy). The waliy is a Muslim man charged
with marrying a woman entrusted to his care to a man who will be good for her.
* The man and woman must be legally competent (i.e., adult and sane). If they are not, the marriage is
invalid. The woman cannot be from any category of women that her intended spouse cannot marry.
The offer and acceptance of the contract must be done in one sitting. In general, this means that the
response must be immediate. The acceptance must correspond to what is being offered, and the
marriage must be effective immediately.
The bride must receive a dowry (bridal-due [mahr>).
Mahr (Dowry or Bridal-Due). The groom gives the mahr only to the bride to honor her, show his respect
for her, his serious desire to marry her, and his sense of responsibility, obligation, or effort to her. The
Quranic injunction: Give to the women (whom you marry) their bridal-due all willingly and without
expecting a return (4:4) is addressed to either the husband (because it is his duty to give it) or to the
guardian (because before Islam came they used to keep a womans dowry for themselves). This verse
shows that this particular pre-Islamic custom was no longer permitted. The exact amount of the dowry
has not been determined, for the groom should pay it according to his capacity or wealth. The regions
customs also are considered in determining its amount.
Fulfilling Agreements. Generally speaking, Muslims must comply with any agreements that they make.
God says about the believers: They fulfill their covenant when they have engaged in a covenant (2:177)
and orders them: O you who believe, fulfill the bonds (you have entered in with God and people) (5:1).
Gods Messenger mentioned breaking ones promise and covenant as among the signs of hypocrisy.
Wedding Ceremony and Feast. It is permissible, even advisable, to arrange a wedding ceremony within
an Islamic framework. The husband is required to sponsor the wedding feast, after the marriage
contract called Waleemah
Mutual Love, Mercy, Respect, Understanding, and Thankfulness
The Quran declares:
.
This point is very important to understanding the nature of the male-female relationship. The Quran
points out this very point: And of His signs is that He has created for you, from your selves, mates, that
you might repose in them, and He has engendered love and mercy between you (30:21); God has given
you, from your selves, mates, and He has given you, from your mates, children and grandchildren
(16:72); The Originator of the heavens and Earth; He has given you, from your selves, mates, and from
the cattle mates (42:11). What these refer to by your selves is the human kind, self, or nature. In
addition, they indicate that everything in the universe was created in pairs: And everything We have
created in pairs (51:49).
However, these verses do not mean that by being the two halves of a perfect unit, men and women are
identical or the same. While a women’s rights and responsibilities are equal to a mans, they are not
necessarily identical with them. Equality and sameness are two quite different things. This difference is
understandable, because men and women are not identical but are created as equals. Bearing this in
mind, there is no problem. In fact, it is almost impossible to find even two identical men or women.
This distinction between equality is vital. Equality is desirable, just, and fair; but sameness is not. People
are created as equals, and not as identical to each other, and so there is no basis to consider a woman to
be inferior to a man. There is no reason to assume that she is less important than he just because her
rights are not identical to his. Had her status been identical with his, she would have been no more than
a duplicate of him, which she is not. The fact that Islam gives her equal – but not identical – rights shows
that it takes her into due consideration, acknowledges her, and recognizes her independent personality.
In: And of His signs is that He has created for you, from your selves, mates, that you might repose in
them, and He has engendered love and mercy between you (30:21), the Quran stresses that malefemale relations are – and must be – based upon mutual love and mercy. What satisfies the needs of a
human being the most is having an intimate life companion with whom one can share love, joy, and
grief. However, we should acknowledge that a woman’s heart is the most compassionate, loving and
generous of all hearts. This is why the Quran stresses men’s inclination toward and attachment to
women, rather than the other way. In fact, it states that the most beautiful blessing in Paradise for a
man will be a pure woman.
On the other hand, the Quran also says: Men (who are able to perform their responsibilities) are the
protectors and maintainers of women, for God has endowed some of the people with greater capacity
than others (in some respects) and that they (men) spend of their wealth (for the familys maintenance)
(4:34). This verse is highly significant with respect to male-female relations and family law, and draws
attention to the following cardinal points:
God has not created all people exactly the same in all respects; rather, He has given each superiority in
some respect to others, as required by social life, the division of labor, and the choice of occupation.
Although it is not true to the same degree for all men and women, as He has created men superior to
women in some respects, He also has given women superiority over men in others. For example, God
has given men greater physical strength, endowed them with a greater capacity for management, and
has charged them with the familys financial upkeep. This is why He has made men the head of the
family. However, this does not mean that men have absolute authority over the family, for this authority
must be exercised according to the Prophetic principle: The master of a people is he who serves them. In
addition, responsibility is proportionate to authority and authority is proportionate to responsibility.
In short, Islam proposes a male-female relation based upon mutual love, mercy, understanding, and
respect. It also exhorts the couples to be thankful to each other for their kindness and efforts to please
each other. Such things should be fundamental in any marriage. Each spouse should acknowledge the
others efforts, show them gratitude, and repay them with kindness.
Islam is primarily concerned with enabling people to attain the status of true humanity or perfection. Its
legislation is based upon this cardinal point, and it considers legal rules or laws only as a means of
reinforcement.
The Wives Rights. These are as follows: receipt of a dowry, support or maintenance, kind and proper
treatment and due respect, marital relations, privacy, justice between multiple wives, to be taught
Islam, defense of her honor, and not revealing their secrets to others.
The Husbands Rights. These are as follows: enjoying due respect for being responsible for bringing up
and maintaining the family, and marital relations. In addition, she must not allow in the house anyone of
whom he disapproves, leave the house and go to places of which he disapproves without his permission,
or undertake a voluntary fast without his permission. She also must defend his honor and not disclose
their secrets to others.
Housework. The above-mentioned rights are noncontroversial and agreed upon by scholars. The wifes
duties in the house (e.g., cooking, cleaning and generally serving her husband in the house), however,
have been the subject of debate. While this has been the traditional Muslim custom, given that the man
is obliged to look after the entire family, it is considered as ihsan (good treatment and excellence) for
the wife to do the housework and meets her husbands needs (e.g., sewing, ironing, cooking, and taking
care of the babies).
Polygamy
Islam is a way of life consonant with human nature, provides human solutions to complex situations,
and avoids extremes. This characteristic can be observed most clearly in the issue of polygamy, which
Islam allows only to resolve pressing individual and social problems. Many peoples and religions prior to
Islam permitted marriage to as many women as one desired. Islam, on the other hand, laid down
definite restrictions and conditions.
Some people criticize Islam wrongly as being polygamous. However, such criticisms are not justifiable for
several reasons, as follows:
* Polygamy is an ancient practice found in many societies. The Bible does not condemn it, and the Old
Testament and rabbinic writings frequently attest to its legality. King Solomon and King David had many
wives and concubines (2 Samuel 5:13). According to Father Eugene Hillman in his insightful book,
Polygamy Reconsidered: Nowhere in the New Testament is there any explicit commandment that
marriage should be monogamous or any explicit commandment forbidding polygamy. Moreover, Jesus
did not speak against it, even though it was practiced by the Jews of his society. Father Hillman stresses
that the Church in Rome banned polygamy in order to conform to the Greco-Roman culture (which
prescribed only one legal wife while tolerating concubine age and prostitution). The Quran, contrary to
the Bible, limited the maximum number of wives to four and mandated equal and just treatment for
each wife. The Quran does not encourage polygamy or consider it an ideal. Rather, it tolerates or allows
it and no more, for the following reason: There are places and times in which there are compelling social
and moral reasons for polygamy. Islam, as a universal religion suitable for all places and all times, could
not ignore such compelling obligations.
* In most societies, women outnumber men. For example, America currently has at least 8 million more
women than men. What should be done about such unbalanced sex ratios? There are various solutions,
such as lawful polygamy or celibacy, female infanticide (which still happens), or sexual permissiveness
(e.g., prostitution, extramarital sex, and homosexuality). This problem becomes truly problematic at
times of war. Native American Indian tribes used to suffer highly unbalanced sex ratios after wartime
losses. Their women, who enjoyed a fairly high status, accepted polygamy as the best protection against
indulgence in indecent activities. After WWII, there were 7.3 million more women than men in Germany
(3.3 million of them were widows). Many needed a man for companionship as well as to provide for the
household in a time of unprecedented misery and hardship. What is more dignifying for a woman: to be
an accepted and respected second wife or a virtual prostitute? In 1987, a poll conducted by the student
newspaper at the University of California at Berkeley asked students whether polygamy should be
permitted as a way to deal with a perceived shortage of marriageable men in California. Almost all of the
students polled approved of this idea.
* Polygamy continues to be a viable solution to some of the social ills of modern societies. In his
provocative Plural Marriage for Our Time, Philip Kilbride, an American anthropologist of Roman Catholic
heritage, proposes polygamy as a solution to some of Americas social ills. He argues that plural marriage
may be a potential alternative for divorce, in many cases, in order to obviate divorces damaging impact
upon children.
* Polygamy is quite rare in many contemporary Muslim societies, for there is no large gender imbalance.
In fact, one can say that the rate of polygamous marriages in the Muslim world is far less than the rate
of extramarital affairs in the West. In other words, Muslim men are far more monogamous than their
Western counterparts.
Divorce
Islam, which rejects and is free from all extremities, occupies the middle ground between Christianity
and Judaism with respect to divorce. It considers marriage a sanctified bond that should not be broken
except for compelling reasons. Couples are instructed to pursue all possible remedies whenever their
marriages are in danger. Divorce is not to be resorted to except when there is no other solution. In a
nutshell, Islam recognizes divorce and yet it discourages it by all means. For example, the Quran warns:
And consort with them in kindness, for if you dislike them, it may be that you dislike something in which
God has placed much good (4:19).
Gods Messenger emphasizes: Let a believing man not dislike a believing woman. If something in her is
displeasing to him, another trait may be pleasing; Among all of the permitted acts, divorce is the most
hateful to God (Abu Dawud, Talaq, 3); and: The most perfect believers are the best in character, and the
best of you are the kindest to their families .
However, Islam recognizes that there can be circumstances in which a marriage will be on the verge of
collapse. In such cases, a mere advice of kindness or self-restraint is not a viable solution. So, what
should be done to save the marriage in such cases? The Quran offers some practical advice for the
spouses, takes some measures, and gives the spouses the possibility to reconsider their decision.
No Divorce during Menstruation. A man cannot divorce his wife at any time; rather, he must wait for a
suitable time. According to the law, the suitable time is when the wife had cleansed herself after her
menstrual or post-childbirth bleeding periods and before they resume sexual relations, or when she is
not pregnant.
The reason for prohibiting divorce during menstruation or post-childbirth bleeding is that since sexual
intercourse is forbidden during such periods, a hus-band is given the time and opportunity to withdraw
his decision by waiting until his wife is clean and there can be a new atmosphere of love, understanding,
and reconciliation between them. Divorce is also forbidden between menstrual periods (i.e., the period
of purity) if the husband has had sexual intercourse with his wife after the end of her previous period.
Repeated Divorce. A man is given three chances on three different occasions to divorce his wife,
provided that each divorce is pronounced during the time when his wife is in the period of purity and he
has not had intercourse with her.
He may divorce her once and let the idda pass. During that time, the divorced wife must stay in her
home (i.e., her husbands house). She cannot move somewhere else, and her husband cannot evict her
without a just cause. During idda, he must provide for her. This requirement leaves the way open for
reconciliation. They have the option of reconciliation without having to remarry. If, however, this
waiting period expires without reconciliation, they are considered divorced and therefore each former
spouse can marry someone else or remarry each other. If they decide to remarry, a new marriage
contract is required.
If they remarry, the husband has one more chance to divorce his wife, as in the first instance. But if he
divorces his wife for a third time, they can no longer turn to each other unless the woman marries
another man and divorces or is divorced by him in normal conditions.
Appointing Arbitrators. The Quran advises that two arbitrators be appointed if dissension occurs
between the two spouses and its source cannot be determined. One arbitrator should be from the
husbands family and the other from the wifes family. If that is not possible, other people may be
appointed, depending on what is in the best interest of those concerned. They also agree that when a
possible resolution has been devised to reconcile the spouses, it should be implemented. However, if
they disagree, their opinions are not to be implemented.
The Divorced Womans Freedom to Remarry. After a divorced womans idda ends, her ex-husband,
guardian, or anyone else cannot prevent her from marrying anyone she chooses. As long as she and the
man who proposes to her follow the procedure required by the law, no one has the right to interfere.
The Womans Right to Demand Divorce: Khula. If the wife chooses to end the marriage, she may return
the marriage gifts to her husband. This is a fair compensation for the husband who is keen to keep his
wife, while she chooses to leave him. The Quran instructs the man not to take back any of the gifts he
has given to his wife, unless she chooses to end the marriage (2:229).
Once, a woman came to the Prophet, upon him be peace and blessings, seeking to dissolve her
marriage. She said that she had no complaint against her husbands character or manners, but that she
honestly disliked him so much that she could no longer live with him. The Prophet asked her: Would you
give him his garden (his marriage gift to her) back? she said: Yes, she replied. The Prophet then
instructed the man to take back his garden and accept the dissolution of the marriage (Tajrid al-Sarih,
HN: 1836).
In some cases, a wife might want to keep her marriage but find herself forced to seek divorce for a
compelling reason (e.g., cruelty, desertion without a reason, non-fulfillment of his conjugal
responsibilities). In such cases, the Muslim court dissolves the marriage.
As another case, a husband can confer the power of divorce on the wife. This delegation of power can
be general or limited to certain specified circumstances. To make it irrevocable, it is included in the
marriage contract as a binding clause that empowers the wife to dissolve the marriage based upon the
agreed-upon specified circumstances.
When a child is born in a Muslim family:
We ask Allaah to bless your new baby for you and to make him among the righteous and pious so that
he will weigh in the balance of your good deeds, because it was reported that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “When the son of Adam dies, all his good deeds come
to an end, apart from three: sadaqah jaariyah (ongoing charity, such as a waqf or endowment),
beneficial knowledge, and a righteous son who will pray for him.” (Narrated by Muslim, 1631).
Secondly:
There is no action prescribed in sharee’ah for preparing to welcome a new baby a day or two before he
is born, as far as we know. But one can recite general du’aa’s, such as praying for the newborn to be safe
and sound, to be guided, and so on. Allaah mentioned in His Book the prayer of the righteous woman,
the wife of ‘Imraan, who said (interpretation of the meaning):
“(Remember) when the wife of ‘Imraan said: ‘O my Lord! I have vowed to You what (the child that) is in
my womb to be dedicated for Your services (free from all worldly work; to serve Your place of worship),
so accept this from me. Verily, You are the All-Hearer, the All-Knowing.’
Then when she gave birth to her [child Maryam (Mary)], she said: ‘O my Lord! I have given birth to a
female child,’ — and Allaah knew better what she brought forth, — ‘And the male is not like the female,
and I have named her Maryam (Mary), and I seek refuge with You (Allaah) for her and for her offspring
from Shaytaan (Satan), the outcast.’” [Aal ‘Imraan 3:35-36]
There follows an outline of what should be done on the day of the child’s birth, and after that:
It is mustahabb to do tahneek for the baby and to pray for him.
It was reported that Abu Moosa said: “I had a baby boy, and I brought him to the Prophet (peace and
blessings of Allaah be upon him). He named him Ibraaheem, did Tahneek with some dates and prayed
for Allaah to bless him, then he gave him back to me.” (Narrated by al-Bukhaari, 5150; Muslim, 2145).
Tahneek means putting something sweet, such as dates or honey, in the child’s mouth when he is first
born.
It is permissible to name the child on the first day or on the seventh.
It was reported that Anas ibn Maalik said: the Messenger of Allaah (peace and blessings of Allaah be
upon him) said: “A boy was born to me this night and I have named him with the name of my father
Ibraaheem.” (Narrated by Muslim, 3126).
It was reported that ‘Aa’ishah said: the Messenger of Allaah (peace and blessings of Allaah be upon him)
did ‘aqeeqah for al-Hasan and al-Husayn on the seventh day, and gave them their names. (Narrated by
Ibn Hibbaan, 12/127; al-Haakim, 4/264. Classed as saheeh by al-Haafiz Ibn Hajar in Fath al-Baari, 9/589).
‘Aqeeqah and circumcision
It was reported from Salmaan ibn ‘Aamir (may Allaah be pleased with him) that the Prophet (peace and
blessings of Allaah be upon him) said: “For the boy there should be an ‘aqeeqah. Slaughter (an animal)
for him and remove the harmful thing [i.e., the foreskin] from him.” (Narrated by al-Tirmidhi, 1515; alNasaa’i, 4214; Abu Dawood, 2839; Ibn Maajah, 3164. The hadeeth was classed as saheeh by al-Albaani,
may Allaah have mercy on him, in al-Irwaa’, 4/396).
It was reported that Samurah ibn Jundub (may Allaah be pleased with him) said: the Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “A boy is ransomed by his ‘aqeeqah. Sacrifice
should be made for him on the seventh day, he should be given a name and his head should be shaved.”
(Narrated by al-Tirmidhi, 1522; al-Nasaa’i, 4220 and Abu Dawood, 2838. The hadeeth was classed as
saheeh by al-Albaani, may Allaah have mercy on him, in al-Irwaa’ 4/385).
4.Circumcision is part of the Sunan al-Fitrah (practices related to the pure and natural inclinations of
man). It is obligatory in the case of boys because it is connected to matters of purity which are essential
conditions of prayer.
It was reported from Abu Hurayrah: “Five things are related to the Fitrah: circumcision, removing the
pubic hairs, plucking the armpit hairs, cutting the nails, and trimming the moustache.” (Narrated by alBukhaari, 5550; Muslim, 257).
Thirdly:
Among the Sunnahs for welcoming the newborn, the scholars mentioned that the Adhaan should be
recited into the baby’s right ear so that the first thing he hears in this world will be the words of
Tawheed, which will have a great and blessed effect on the child. With regard to reciting the iqaamah in
the child’s left ear, there is nothing to prove that this is required. (See al-Silsilat al-Da’eefah, 1/491).
Fourthly:
Shaving the child’s head then anointing the child’s head with saffron is very beneficial. Then it is
prescribed to give in charity gold or silver equal in weight to the hair. This does not have to be done by
actually weighing the hair; if it is too difficult to do that, it is sufficient to estimate the weight and give
paper currency equivalent to the price of that amount of gold or silver. We ask Allaah to protect us and
our children from all evil and to keep them safe and sound in this world and in the Hereafter. May Allaah
bless our Prophet Muhammad.
Adoption
Islam has abolished the type of adoption that makes an adopted child a member of the family, which
would give him or her full rights of inheritance and to mix freely with other members of the household,
and prohibit him or her to marry certain women or men, and so on.
But the word adoption is also used in another sense, one that is not prohibited by Islam. In this context,
adoption means bringing home an orphan or an abandoned child to rear, educate, and treat as his own
child as regards protection, feeding, clothing, teaching, and loving. However, he does not consider the
child to be his own and does not give the child any of the rights that Islamic law reserves for natural
children.
Ayaat
Ahadit